Allah (SWT) amemtuma Muhammad ﷺ akiwa na Sharia ya Kiislamu kama rehema kwa wanadamu. Yeye (SWT) amesema:

Allah (swt) sent Muhammad (saw) with the Islamic Sharee’ah as a mercy for mankind. He (swt) said:

Na Allah Ta'ala akasema:

And Allah Ta’Aalaa said:

Allah (SWT) alimtuma Mtume Wake pamoja na Uislamu, kama rehema kwa wanadamu, ili awatoe kutoka katika kuabudu kisichokuwa Allah kwenda katika kumwabudu Allah, na (SWT) Yeye alipanga mahusiano yao kwa mfumo bora kabisa.

Allah (swt) sent His Messenger with Islaam, as a mercy to mankind, to bring them out from worshipping other than Allah to worshipping Allah and He (swt) organised their relationships with the best of systems.

Lengo na madhumuni ya Sharia kwa ujumla ni kwa hiyo Rahmah (huruma) kwa wanadamu. Kwa kuwa Sharia inawakilisha Rahmah. Hii ina maana kwamba Sharia kwa ujumla ilikuja kuleta na kuhakikisha Masaalih (manufaa/maslahi), na kuondoa Mafaasid (mambo yasiyo na manufaa na yenye uharibifu/mabaya) kwa watu kwa ujumla pindi inapotekelezwa kwao. Adillah (dalili) ziko wazi kuhusu Rahmah kuwakilisha lengo au madhumuni ya jumla ya Sharia kwa ujumla. Hata hivyo, ndani ya dalili hizi za jumla hakuna dalili yoyote inayoonyesha kwamba Rahmah ndiyo lengo au madhumuni ya kila hukumu moja moja yenyewe, wala ya kila maandiko kati ya maandiko ya Sharia.

The aim and purpose of the Sharee’ah as a whole is therefore a Rahmah (mercy) for mankind. As the Sharee’ah represents a Rahmah. This means that the Sharee’ah as a whole came to bring and secure Masaalih (benefits/interests) and to repel Mafaasid (unbeneficial and corrupting/bad elements) in relation to the people generally when it is applied upon them. The Adillah (evidences) are explicit in respect to the Rahmah (mercy) representing the overall aim or objective of the Sharee’ah as a whole. That is whilst there isn’t any indication within these general evidences to indicate that the Rahmah represents the aim or objective of every single individual ruling in itself or of every text from amongst the Sharee’ah texts.

Kwa hiyo, lengo kuu (maqsad) la Shari'ah ni kutimiza na kufikia maslahi ya waja (watu). Hata hivyo, maslahi haya si yale ambayo mwanadamu anayaona kuwa ni maslahi kwa kufuata matamanio na hisia zake, bali maslahi ni yale ambayo ni maslahi kwa kipimo cha Shariah, si kwa kipimo cha matamanio na hisia. Wanazuoni wameyagawa maslahi haya katika makundi matatu:

Consequently, the overall Maqsad (aim) of the Sharee’ah is the realisation or accomplishment of the interests of the ‘Ibaad (servants/people) however these Masaalih (interests/benefits) are not what the human views to be representative of a Maslahah or benefit in accordance to his whims or desires but rather the Maslahah is that which is a Maslahah according to the scale of the Shar’a and not the scale of whims and desires. The ‘Ulamaa have classified these Masaalih into three categories:

Kwa maneno haya inakusudiwa Masaalih ambazo maisha ya watu, kuanzishwa kwa jamii na uthabiti wake vinategemea. Masaalih hizi zisipotimizwa au kutekelezwa, mfumo wa maisha utaharibika, na fujo na ufisadi vitatawala. Watakabiliwa na taabu na mateso katika Dunia hii, na adhabu katika Aakhirah (Akhera). Darooriyaat (mambo ya lazima) hizi ni tano: Hifadhi ya Dini, Hifadhi ya Nafsi, Hifadhi ya Akili, Hifadhi ya Nasli na Hifadhi ya Mali (uhifadhi wa Dini, uhai, akili, kizazi/nasaba na mali). Uislamu umeweka Hukmu za kisheria kwa ajili ya uhifadhi wa kila moja ya Darooriyaat (mambo ya lazima) hizi.

By these it is meant the Masaalih upon which the life of the people, the establishment of the society and its stability rests. If these Masaalih are not fulfilled or realised the system of life will become flawed and chaos and corruption will prevail. They will face hardship and suffering in this Dunyaa and punishment in the Aakhirah (hereafter). These Darooriyaat (essential matters) number five: Hifzh ud-Deen, Hifzh un-Nafs, Hifzh ul-‘Aql, Hifzh un-Nasl and Hifzh ul-Maal (preservation of the Deen, life, mind, progeny/lineage and property). Islaam has legislated Ahkaam for the preservation of each of these Darooriyaat (essential matters).

Sheria ya Kiislamu haimlazimishi wala kumlazimisha yeyote kuingia katika Uislamu. Allah (SWT) amesema:

The Islamic legislation does not force or compel anyone to enter into Islaam. Allah (swt) said:

Na hili lilikuwa linatumika baada ya washirikina wa Kiarabu kuingia katika Uislamu. Lakini kwa upande wa Muislamu anayeacha Uislamu, anajadiliwa naye na anatafutwa toba yake kwa siku tatu. Kisha, baada ya hapo, ikiwa ataendelea katika kuritadi kwake, anauawa. Mtume wa Allah ﷺ amesema:

And this was applicable after the Arab Mushrikeen entered into Islaam. However, in respect to the Muslim that apostatises from Islaam, he is discussed with and his repentance is sought for three days. Then, after that, if he persists upon his apostasy, he is killed. The Messenger of Allah (saw) said:

Hiyo ni kwa sababu Itikadi ya Kiislamu inapatana na Fitrah (tabia ya asili) ya binadamu na imejengwa (au imetegemea) juu ya akili (busara). Kwa hiyo, Murtadd (mwasi wa dini) kutoka katika Itikadi hii anakuwa kama udhihirisho wa ugonjwa ambao lazima ung'olewe ili usiambukize jamii nyingine ya Kiislamu. Hili linahusiana na kuhifadhiwa kwa Dini.

That is because the Islamic Aqeedah is in harmony with the Fitrah (intrinsic nature) of the human being and built (or based) upon the mind (rationality). As such, the Murtadd (apostate) from this Aqeedah becomes like a manifestation of sickness that must be uprooted so that it does not infect the rest of the Islamic society. This relates to the preservation of the Deen.

Uislamu umeona Al-Fitnah (fitina) katika Dini kuwa mbaya zaidi na kali zaidi kuliko kuua. Allah Ta'Aalaa amesema:

Islaam has considered Al-Fitnah (strife) in the Deen to be worse and more severe than killing. Allah Ta’Aalaa said:

Kwa hiyo, Uislamu umeweka sheria zifuatazo kwa ajili ya kuhifadhi Dini: Wito (da'wah) kwake, kuzuia uvamizi au uchokozi dhidi yake, na wajibu wa Jihadi dhidi ya wale wanaotaka kuikanusha. Allah (SWT) anasema:

As such Islaam has legislated the following for the preservation of the Deen: The Da’wah (invitation) to it, repelling the assault or aggression against it and the obligation of Al-Jihaad against those who wish to negate it. Allah (swt) says:

Kwa ajili ya kuhifadhi Nafsi (uhai), Uislamu umeweka sheria zote zinazohitajika kwa ajili ya kuendelea kwake au kuendelea kuwepo kwake, kama chakula, kinywaji, na kumwadhibu anayemdhulumu. Mwenyezi Mungu (SWT) anasema:

For the preservation of the Nafs (life) Islaam legislated all that which is required for its continuance or survival like food, drink and punishing the one who aggresses against it. Allah (swt) says:

Pia imeharamisha kuhatarisha maisha kwa kuyaweka katika uangamivu, na kujiua ni haramu.

It has also prohibited exposing the life to destruction by making suicide Haraam.

Kwa ajili ya kuhifadhi akili, Uislamu umekataza kunywa Khamr au matumizi ya dawa za kulevya (vileo). Wakati huo huo, umehimiza na kusisitiza kutafuta elimu, tafakari na Ijtihaad, ambayo yote ni mambo yanayoendeleza uwezo wa kiakili ndani ya mtu. Uislamu unawasifu wale walio na elimu na wanaopata elimu.

For the preservation of the mind Islaam has prohibited the drinking of Khamr or consumption of drugs (intoxicants). At the same time, it has encouraged and urged the pursuit of knowledge, contemplation and Ijtihaad, which are all matters that develop the intellectual capability within the person. Islaam commends those who are knowledgeable and attain knowledge:

Kwa ajili ya kuhifadhi (nasaba na heshima ya mtu), Uislamu umeweka sheria ya kukataza zinaa na kuweka adhabu kwa mtendaji wake. Pia umekataza Al-Qadhf (kumtuhumu mtu kuhusu usafi wa maadili yake) na kuweka adhabu kwa anayefanya tuhuma kama hizo (Al-Qaadhif). Umekataza utoaji wa mimba isipokuwa kwa sababu ya kisheria ya Shar'iy 'Udhr (dharura inayokubalika kisheria), na umehimiza ndoa na kuzaa watoto wengi.

For its preservation Islaam has legislated the prohibition of Zinaa and a punishment for its perpetrator. It has also prohibited Al-Qadhf (accusations against chastity) and legislated the punishment for the one who makes such accusations or claims (Al-Qaadhif). It prohibited abortion for other than a Shar’iy ‘Udhr (excuse) and encouraged marriage and the reproduction of many offspring.

Uislamu umeweka sheria ya kukataza wizi na kuweka adhabu maalum (Hadd) kwa mwizi, kwa lengo la kulinda mali. Pia umekataza kuharibu mali, umeweka kanuni za kuzuia matumizi ya mali kwa mtu asiye na akili timamu (Safeeh) na mwenye wazimu (Majnoon) ili kuilinda mali yao, umehalalisha umiliki binafsi wa mali, na umehimiza kuiongeza mali.

Islaam has legislated the prohibition of stealing and the Hadd (set punishment) for the thief in regards to the preservation of the property. It has also prohibited the damaging of property, provided restrictive legislation to safeguard the wealth of the Safeeh (foolish) and Majnoon (not of sound mind), made (private) ownership permissible and encouraged wealth growth.

Haya ni mambo ambayo watu wanahitaji ili kuondoa dhiki au uzito (Haraj) kutoka kwao, na kupunguza mizigo ya Taklifu juu yao. Allah (SWT) amesema:

These are the matters that the people need to lift the hardship or difficulty (Haraj) from them and to lighten the burdens of the Takleef upon them. Allah (swt) said:

Kwa hiyo, kuhusiana na 'Ibaadaat, Takleef (wajibu wa kisheria) ni kulingana na uwezo wa watu. Rukhas (ruhusa maalum) zimewekwa kwao kama wepesi pale ambapo kuna uzito au shida juu yao, ikilinganishwa na 'Azeemah (hukumu ya msingi kabla ya Rukhsah). Kwa sababu hiyo, kufungua saumu (Iftaar) katika mwezi wa Ramadhani kumehalalishwa kwa msafiri, na kuswali ukiwa umeketi kumehalalishwa kwa asiyeweza kusimama, pamoja na hukumu nyingine za aina hiyo.

So in relation to the ‘Ibaadaat the Takleef is in accordance to their capability whilst Rukhas (special permissions) have been legislated for them as a lightening for them in the case where there is a hardship upon them in respect to the ‘Azeemah (the obligation before the Rukhsah). Consequently, it made the Iftaar (breaking of fast) in Ramadhaan Mubaah for the traveller and the prayer sitting for the one incapable of standing amongst other such rulings.

Kuhusu vyakula, vitu vilivyo tayyibaat (vizuri) vilihalalishwa kwao, na vitu vilivyo khabaa'ith (vichafu/vibaya) vikaharamishwa, ilhali yule aliyelazimishwa (Mudtarr) ameruhusiwa kula kile kilichoharamishwa juu yake. Allah (subhanahu wa ta'ala) amesema:

And in respect to the foodstuffs, the Tayyibaat (good things) were made Halaal for them and the Khabaa’ith (dirty/bad things) were made Haraam, whilst the one who is compelled to (Mudtarr) has been permitted to eat that which has been made Haraam upon him. Allah (swt) said:

Na diyah (fidia ya damu) imewekwa kisheria juu ya al-'Aaqilah (jamaa wa muuaji) kwa upande wa mauaji yasiyo ya makusudi, kama wepesi (wa mzigo) kwa muuaji.

And the Diyah (blood money) has been legislated upon the ‘Aaqilah’ (relatives of the killer) in relation to the unintentional killing as a lightening (of the burden) upon the killer.

Ndani ya eneo la 'Uqoobaat' (adhabu/kanuni ya jinai), kanuni ifuatayo imewekwa kisheria:

Within the area of the ‘Uqoobaat’ (punishments/penal-code) the following principle has been legislated:

Mambo haya ndiyo yanayoboresha hali ya watu kwa kuendana na mahitaji ya hisia ya heshima, utu na maadili mema na tukufu. Kwa hiyo, kuhusu 'Ibaadaat, utakaso wa mwili, nguo na mahali uliwekwa kuwa wajibu, pamoja na kuweka tahadhari kuhusu Najaasaat (uchafu), na kwa Waislamu kuzingatia mapambo yao katika kila Masjid (yaani, kuvaa nguo nzuri). Kuhusu Mu'aamalaat, Al-Ghish (udanganyifu/kudhulumu katika biashara), ulaghai, hila, Israaf (matumizi ya kupita kiasi) na ubahili vimeharamishwa. Zaidi ya hayo, kushughulika na kila aina ya Najas (uchafu) na Daarr (kitu chenye madhara) kumekatazwa. Shari'a imemkataza mtu kufanya biashara juu ya biashara ya ndugu yake, na kupanga bei, pamoja na mambo mengine. Vivyo hivyo kwa 'Uqoobaat (adhabu/kanuni ya adhabu). Wakati huo huo, kuua watawa, watoto na wanawake kumeharamishwa katika Al-Jihaad, kama vile kukatwa viungo, usaliti, kuwaua wajumbe (mabalozi), na kuchoma maiti au walio hai vimekatazwa.

These are the matters that improve the condition of the people conforming with the requirements of a sense of honour, dignity and noble virtuous morals. Consequently, in respect to the ‘Ibaadaat the purification of the body, clothing and place was legislated in addition to legislating caution in respect to the Najaasaat (impurities) and for the Muslims to pay attention to their adornment at every Masjid (i.e. where nice clothing.) In regards to the Mu’aamalaat Al-Ghish (swindling/cheating), fraud, deceit, Israaf and stinginess has been made Haraam. In addition, dealing with every kind of Najas (impurity) and Daarr (harmful matter) is prohibited. The Shar’a forbade a person conducting a trade over the trade of his brother and fixing prices amongst other matters. Similar to that applies in respect to the ‘Uqoobaat (punishments/penal code) whilst the killing of monks, children and women have been made Haraam in Al-Jihaad, just as mutilation, treachery, killing of messengers (envoys) and burning the dead or living has been forbidden.

Kuhusiana na Akhlaaq (maadili), Uislamu umemtaka mtu awe na sifa za ukweli (uaminifu), kuaminika, subira, uvumilivu na uadilifu, huku ukikataza uongo, udanganyifu, kudanganya watu, woga na maneno machafu. Mtume wa Allah ﷺ amesema:

In relation to the Akhlaaq (morals) Islaam has demanded the person to be characterised with truthfulness (honesty), trustworthiness, patience, perseverance and righteousness whilst it has forbidden lying, cheating, deceiving, cowardice and lewd speech. The Messenger of Allah (saw) said:

Na Mtume wa Allah ﷺ aliulizwa kuhusu kitu kinachomwingiza zaidi mtu katika Al-Jannah (peponi), naye ﷺ akasema:

And the Messenger of Allah (saw) was asked about that which most enters (its possessor) into Al-Jannah (paradise) and he (saw) said:

Tabia njema (akhlaq al-hasanah) ndizo zinazozalisha upendo, heshima na kuaminiana miongoni mwa watu wa jamii.

The Akhlaaq Al-Hasanah (good morals/virtues) as such are responsible for generating affection, respect and trust or confidence amongst the individuals of the society.